Kwanini wazungu wana historia na sisi Waafrika hatuna?

Kwanini wazungu wana historia na sisi Waafrika hatuna?

wafrica tulidhani wazungu ni watu waajabu kwa rangi zao hapo ndo wazee wetu wametawaliwa
 
Mbaya wanahistoria wa zama hizi kama kina Jamal wa The Story Book, Denis Mpagaze simulizi zao wanaongea kama vile ni watu wa nje wakiangalia matatizo na laana iliyo juu ya Mwafrika wakati huo huo wakizipamba kwa mapambio, ushujaa na uthubutu wa watu wa tamadauni nyingi nje ya afrika walivyoweza kukabiliana na changamoto mbalimbali ya vizazi na vizazi.

Wapo wapi wanazuoni wetu wa kiafrika na hususan Tanzania wanaofundisha somo la historia ktk vyuo vikuu vyetu zaidi ya arubaini kuja YouTube wakatusimulia historia ya jamii zetu kupitia utafiti wao juu ya jinsi jamii hizi za kiafrika zilivyoweza kukabiliana na changamoto mbalimbali.

Wanazuoni hawa wa kiafrika katika vyuo vikuu vyetu wamejificha hawafanyi utafiti wala ku-share walichoona kuhusu uwezo na ushujaa wa mtu wa bara la Afrika wamebaki kukariri tadamuni na imani vya mbali na Afrika na kuzitia vichwani mwetu wanafunzi wa kuafrika kama vile tunaishi Asia ya Genghis Khan Living Map, crusade ya Alexander the Great Living Map / Byzantine https://www.metmuseum.org/toah/hd/byza/hd_byza.htm ya Mashariki ya Kati http://mini-site.louvre.fr/trois-empires/en/ceramiques-ottomanes.php , Ulaya na Marekani ya Kaskazani Slavery and the Civil War | Behind the Lens: A History in Pictures | Essays and Photos Courtesy of The Burns Archive | Mercy Street | PBS.

Wanazuoni wa imani nao kwa vyeo vyao vya makuhani, wachungaji na masheikh wanaendelea kuvijaza bongo zetu juu ya wanayoyaita ushenzi na ukafiri wa tamaduni na dini zetu za kiasili.

Kila siku watu hawa waafrika walioasili imani mpya ya watu wengine wa nje ya bara la Afrika wanahubiri na kuendesha mihadhara ya kushambulia asili na tamaduni asili za kiafrika kututaka tutukuze na kusujudu kwa kugeukia Miungu ya Jerusalem, Mecca, Morons, Budhha n.k inayoambatana na tamaduni mpya tusizoishi wala kuzitambua ili tuonekane kuwa ni wastaarabu wa kuja kuiona mbingu mpya pale tutapoiacha dunia hii na kwenda dunia yao ya ahera ya kusadikika tukiwa huru na wasafi tumeketi mbele ya Miungu na Malaika wao wa kigeni.
 
tatizo wanafundishwa story za ulaya,tamaduni za ulaya za kwetu hakuna
 
Waafrika wanaogopa kufuatilia historia zao
Yaani ili kuzidi kummaliza unamuuliza tuonyeshe kaburi la Babu yako

Kama kweli tunalinda heshima na historia yetu ungesikia Mtu anajisifia na kusema Babu yangu ni Mtu wa Congo au Zambia na sisi tulizaliwa Tz

Lakini imekuwa ni kosa la jinai Mtu kuzaliwa Tz na asili yake ikiwa nchi nyingine

Tunajua haya alianzisha Mzungu kwa kuhamisha watu wakati wa vita na kuwasahaulisha historia yao na kuvunja kila kitu kilichokuwa na kumbukumbu zao

Na sisi Waafrika tumechukiana kiasi ukiona mtu anasikiliza kinyaruanda unamtenga

Huu ni mfano wetu ila mataifa yote ya Africa yanatengana na kuuwana na haswa pindi janga linapotokea ndio utajua unyama wa mtu mweusi kwa mwenzie

Angalia hao waethiopia kupita kwetu tu kosa unategemea wakienda mahali watakumbuka hata walikotoka

Yote haya ni mifumo ya baadhi ya nchi na serikali zao
Unakuta wamasai wanavamiwa na kuchomewa kila kitu unategemea kutabaki historia hapo

Najua nimejikita miaka michache iliyopita ila ndio iliyozidi kupoteza asili na historia
 
mdukuzi said:
Ukiacha misri na ethiopia the rest mlikuwa hamjui kusoma wala kuandika mpaka alipokuja mzungu na mwarabu,sasa utasndikaje historia na hujui kudoma wala kuandika
Click to expand...
The rest walikuwa hawajui kusoma wala kuandika lugha gani?
 
black sniper said:
Waafrika wanaogopa kufuatilia historia zao
Yaani ili kuzidi kummaliza unamuuliza tuonyeshe kaburi la Babu yako

Kama kweli tunalinda heshima na historia yetu ungesikia Mtu anajisifia na kusema Babu yangu ni Mtu wa Congo au Zambia na sisi tulizaliwa Tz

Lakini imekuwa ni kosa la jinai Mtu kuzaliwa Tz na asili yake ikiwa nchi nyingine

Tunajua haya alianzisha Mzungu kwa kuhamisha watu wakati wa vita na kuwasahaulisha historia yao na kuvunja kila kitu kilichokuwa na kumbukumbu zao

Na sisi Waafrika tumechukiana kiasi ukiona mtu anasikiliza kinyaruanda unamtenga

Huu ni mfano wetu ila mataifa yote ya Africa yanatengana na kuuwana na haswa pindi janga linapotokea ndio utajua unyama wa mtu mweusi kwa mwenzie

Angalia hao waethiopia kupita kwetu tu kosa unategemea wakienda mahali watakumbuka hata walikotoka

Yote haya ni mifumo ya baadhi ya nchi na serikali zao
Unakuta wamasai wanavamiwa na kuchomewa kila kitu unategemea kutabaki historia hapo

Najua nimejikita miaka michache iliyopita ila ndio iliyozidi kupoteza asili na historia
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ukumuuliza mwaafrica unajua storia ya babu mzaa babu,alitokea wapi hajui
 
Mkuu una uhakika na unayosema ?

Historia ya Binadamu (acha Mu-Afrika) imeanzia Tanzania... Olduvai Gorge... Makabila yote na sehemu zote zina Historia, Kina Mansa Kankan Musa, Mali Empire, Ghana na Kingdom of Mwanamutapa unadhani zilikuwa wapi...

Watu wa kusini kwa Tanzania walikuja huku baada ya Shaka Zulu kufanya yake na vita vya Afrika Kusini na wao kukimbilia huku..., Sio kwamba hatuna Historia bali hatuna utamaduni wa ku-keep records na kufuatilia kama wewe hapo ume-conclude hatuna Historia wakati zipo...

Unadhani kina Mkwawa kama sio historia ni nini ?, Story za kwenye Gahawa ? Na kutokuwa na mambo mengi huku huenda ni Blessing kabla ya uvamizi huenda watu walikuwa wanaishi peacefully bila ubabe wa kijinga na kunyanganyana na kupigana kama wendawazimu...
 
Tazama na usome jinsi wana historia waonavyo "ukosefu" wa uwepo wa Afrika ktk historia unaoweza kushawishi au uwezo wa kulazimishwa kwa mabavu walimwengu wa mabara mengine kufuata iwe dini ya kiafrika, ugunduzi wa kutoka Afrika juu ya maarifa, Sayansi, elimu, sayansi ya kijeshi, utabibu, teknolojia , lugha ya kufundishia n.k

Summary of "The Clash of Civilizations and the Remaking of World Order"​

Summary of​

The Clash of Civilizations and the Remaking of World Order​

By Samuel P. Huntington​

Summary written by Hollie Hendrikson, Conflict Research Consortium​

Citation: Huntington, Samuel P. The Clash of Civilizations and the Remaking of World Order. New York, NY: Simon and Schuster, 1996.
The Clash of Civilizations and the Remaking of World Order is an expansion of the 1993 Foreign Affairs article written by Samuel Huntington that hypothesized a new post-Cold War world order. Prior to the end of the Cold War, societies were divided by ideological differences, such as the struggle between democracy and communism. Huntington's main thesis argues, "The most important distinctions among peoples are [no longer] ideological, political, or economic. They are cultural" (21). New patterns of conflict will occur along the boundaries of different cultures and patterns of cohesion will be found within the cultural boundaries.

Part One: A World of Civilizations​

To begin his argument, Huntington refutes past paradigms that have been ineffective in explaining or predicting the reality of the global political order. "We need a map," Huntington says, "that both portrays reality and simplifies reality in a way that best serves our purposes" (31). Huntington develops a new "Civilization paradigm" to create a new understanding of the post-Cold War order, and to fill the gaps of the already existing paradigms. To begin with, Huntington divides the world into eight "major" civilizations:
  1. Sinic: the common culture of China and Chinese communities in Southeast Asia. Includes Vietnam and Korea.
  2. Japanese: Japanese culture as distinctively different from the rest of Asia.
  3. Hindu: identified as the core Indian civilization.
  4. Islamic: Originating on the Arabian Peninsula, spread across North Africa, Iberian Peninsula and Central Asia. Arab, Turkic, Persian and Malay are among the many distinct subdivisions within Islam.
  5. Orthodox: centered in Russia. Separate from Western Christendom.
  6. Western: centered in Europe and North America.
  7. Latin American: Central and South American countries with a past of a corporatist, authoritarian culture. Majority of countries are of a Catholic majority.
  8. Africa: while the continent lacks a sense of a pan-African identity, Huntington claims that Africans are also increasingly developing a sense of African Identity.
Following the explanations of the separate civilizations in the new paradigm, Huntington describes the relations among civilizations. Before 1500 A.D., civilizations were separated geographically and the spread of ideas and technology took centuries. Huntington argues that research and technology are the catalyst for civilization creation and development. By 1500 A.D., evolution in ocean navigation by Western cultures led to rapid expansion and eventual domination of ideas, values, and religion.
Twentieth century relations among civilizations have moved beyond the unidirectional influence of the west on the rest. Instead, "multidirectional interactions among all civilization" has been maintained (53). In other words, cultural influence is interdependent; western civilizations influence and are influenced by smaller, less powerful civilizations around the world.
Huntington then refutes the idea of a Western cultural hegemony and the concept of an established universal civilization. He states that "global communications are dominated by the West" and is "a major source of the resentment and hostility of non-Western peoples against the West" (59). The notion of a single, universal culture is not helpful creating an explanation or a description of global political order. However, Huntington also argues that as modernization increases cross-cultural communication, the similarities among cultures also increase. The key to this chapter is Huntington's severance of modernization from Westernization. While the world is becoming more modern, it is simultaneously becoming less Western, an idea he expands upon in part two of the book.

Part Two: The Shifting Balance of Civilizations​

Huntington starts this section by arguing that Western power and influence is fading. There are contrasting views on the West's hold on power. One side argues that the West sill has a monopoly on technological research and development, military strength, and economic consumption. The other side argues that the relative power and influence of Western countries is declining. Huntington adopts the latter view and describes three characteristics of the Western decline:
  1. The current Western decline is a very slow process and is not an immediate threat to World powers today.
  2. Decline of power does not occur in a straight line; it may reverse, speed up, or pause.
  3. The power of a state is controlled and influenced by the behavior and decisions of those holding power.
Also in this section, Huntington asserts the increased role and importance of religion in world politics. Religion is the societal factor that has filled the vacuum created by a loss of political ideology. Major religions around the world "experienced new surges in commitment, relevance and practice by erstwhile casual believers" (96). Huntington goes on to say that replacing politics with religion was also the result of increased communication among societies and cultures. People "need new sources of identity, new forms of stable community, and new sets of moral precepts to provide them with a sense of meaning and purpose" (97). Religion is able to meet these needs.
Chapter five, Economics, Demography and the Challenger Civilizations, discusses the relative rise in power and influence of non-Western countries. Huntington specifically focuses on Japan, the Four Tigers (Hong Kong, Taiwan, South Korea, Singapore), and China as countries, which asserted cultural relevance through economic successes. "Asian societies are decreasingly responsive to United States demands and interests and [are] increasingly able to resist pressure from the U.S. or other Western countries" (104). The ability of Asian countries to successfully modernize and develop economically without adopting western values supports Huntington's assertion that the world is becoming more modernized, but less Westernized.
Muslim societies, unlike Asian societies, have asserted cultural identity through the reaffirmation and resurgence of religion. Huntington argues that the resurgence of Islam "embodies the acceptance of modernity, rejection of Western culture, and the recommitment to Islam as the guide to life in the modern world" (110). Religion is the primary factor that distinguishes Muslim politics and society from other countries. Huntington also argues that the failure of state economies, the large young population, and the authoritarian style of governance have all contributed to the resurgence of Islam in society.

Part III: The Emerging Order of Civilizations​

During the Cold War, the bipolar world order enabled countries to identify themselves as either aligned or non-aligned. In the post-Cold War world order, countries are no longer able to easily categorize themselves and have entered into an identity crisis. To cope with this crisis, countries started "rallying to those [cultures] with similar ancestry, religion, language, values, and institutions and distance themselves from those with different ones" (126). Regional organizations have formed that reflect political and economic alliances. These include Association of Southeast Asian Nations (ASEAN), the European Union (EU) and the North American Fair Trade Agreement (NAFTA). Huntington also describes the idea of "torn countries," or countries that have yet to entirely claim or create an identity. These countries include Russia, Turkey, Mexico, and Australia.
Huntington discusses the new structure of civilizations as centered around a small number of powerful core states. "Culture commonality legitimates the leadership and order-imposing role of the core states for both member state and core external powers and institutions" (156). Examples of core states are France and Germany for the EU. Their sphere of influence ends where Western Christendom ends. In other words, civilizations are strictly bound to religious affiliation. Huntington argues that the Islamic civilization, which he identified earlier in the book, lacks a core state and is the factor that disallows these societies to successfully develop and modernize. The remainder of this section goes into great detail to explain the different divisions of core states throughout the world.

Part IV: Clashes of Civilizations​

Huntington predicts and describes the great clashes that will occur among civilizations. First, he anticipates a coalition or cooperation between Islamic and Sinic cultures to work against a common enemy, the West. Three issues that separate the West from the rest are identified by Huntington as:
  1. The West's ability to maintain military superiority through the nonproliferation of emerging powers.
  2. The promotion of Western political values such as human rights and democracy.
  3. The Restriction of non-Western immigrants and refugees into Western societies.
Non-Western countries see all three aspects as the Western countries attempt to enforce and maintain their status as the cultural hegemony.
In the chapter The Global Politics of Civilizations, Huntington predicts the conflict between Islam and the West to be a "small, fault line war," and the conflict between the America and China having the potential to be an "intercivilizational war of core states" (207).
Islam and the West
Huntington goes into a brief historical explanation of the conflictual nature of Islam and Christianity and then lists five factors that have exacerbated conflict between the two religions in the late twentieth century. These factors are:
  • the Muslim population growth has generated large numbers of unemployed and dissatisfied youth that become recruits to Islamic causes,
  • the recent resurgence of Islam has given Muslims a reaffirmation of the relevance of Islam compared to other religions,
  • the West's attempt to universalize values and institutions, and maintain military superiority has generated intense resentment within Muslim communities,
  • without the common threat of communism, the West and Islam now perceive each other as enemies, and
  • increased communication and interaction between Islam and the West has exaggerated the perceived differences between the two societies (211).
Asia, China, and America
Economic development in Asia and China has resulted in an antagonistic relationship with America. As discussed in previous sections, economic success in Asia and China has created an increased sense of cultural relevancy. Huntington predicts that the combination of economic success of the East Asian countries and the heightened military power of China could result in a major world conflict. This conflict would be intensified even more by alignments between Islamic and Sinic civilizations. The end of chapter nine provides a detailed diagram (The Global Politics of Civilizations: Emerging Alliances) which helps explain the complexity of the political relationships in the post-Cold War era (245).
Huntington defines the Soviet-Afghan war and the First Gulf War as the emergence of civilization wars. Huntington interprets the Afghan War as a civilization war because it was seen as the first successful resistance to a foreign power, which boosted the self-confidence, and power of many fighters in the Islamic world. The war also "left behind an uneasy coalition of Islamic organizations intent on promoting Islam against all non-Muslim forces" (247). In other words, the war created a generation of fighters that perceived the West to be a major threat to their way of life.
The First Gulf War was a Muslim conflict in which the West intervened; the war was widely opposed by non-Westerners and widely supported by Westerners. Huntington states that "Islamic fundamentalist groups…denounced [the war] as a war against 'Islam and its civilization' by an alliance of 'Crusaders and Zionists' and proclaimed their backing of Iraq in the face of 'military and economic aggression against its people" (249). The war was interpreted as a war of us vs. them; Islam v. Christianity.
To better understand the definition of the fault line between civilizations, Huntington provides a description of characteristics and dynamics of fault line conflicts. They can be described by the following:
  • Communal conflicts between states or groups from different civilizations
  • Almost always between people of different religions
  • Prolonged duration
  • Violent in nature
  • Identity wars (us vs. them), eventually breaks down to religious identity
  • Encouraged and financed by Diaspora communities
  • Violence rarely ends permanently
  • Propensity for peace is increased with third party intervention

Part V: The Future of Civilizations​

In the concluding sections of his book, Huntington discusses the challengers of the West, and whether or not external and internal challenges will erode the West's power. External challenges include the emerging cultural identities in the non-Western world. Internal challenges include the erosion of principle values, morals, and beliefs within Western culture. He also contributes to the debate between multiculturalists and monoculturalists and states that, "A multicultural world is unavoidable because global empire is impossible. The preservation of the United States and the West requires the renewal of Western identity" (318). The ability for the West to remain a global political power, it needs to adapt to increasing power and influence of different civilizations. Without adapting, the West is destined to decline in power and influence, or it will clash with other powerful civilizations. According to Huntington, the West clashing with another civilization is "the greatest threat to world peace, and an international order" (321).
Source : Summary of "The Clash of Civilizations and the Remaking of World Order"
 
Simulizi za wazee wetu : Waasisi wa madhehebu ya Ma- Shia nchini Tanzania

(NZIMA)-SIMULIZI YA MAREHEMU SHEIKH ABDALLAH SEIF (1939 -2020) - HISTORIA YETU part 1









KIU YA ILMU, SHEIKH ABDALLAH SEIF ILIMPELEKEA KUSOMA KWA MIAKA 11 MFULILIZO KATIKA NCHI ZA IRAQ, LEBANON NA IRAN (1968-1979)



Sheikh Abdallah Seif Linganaweka anatujuza kuwa Wenyeji wa Lindi jina Lao la asili ni Wakudewe kwa sasa almaaruf wanafahamika kama waMachinga wa pwani ya Lindi.



Babu yake Babu Abdallah Seif alikuwa mfalme Mlinganaweka AleiwaLunga mwenye watumwa baada ya kuwazidi wanyonge majirani kuja kuwatumikisha kujaza vyakula. Mfalme Alei(Ali)waLunga.. wa Lindi. Baada ya kuja mkoloni Muingereza nchini Tanganyika, aliua ufalme na kubakiza uchifu. Sehemu za pwani ziliathirika kwanza kwa kupoteza ufalme mapema kabla ya watu wa bara.. Pwani wakabakia na usheikh na uchifu... usiokuwa na nguvu kama falme za asili za maeneo yao Lindi / Kilwa kabla ya kuja ukoloni...



Sheikh MbogaBure mjuzi wa lugha ya Kiarabu, dini pia mmoja wa waanzilishi wa madhehebu ya Shia Tanzania amuunganisha Mzee Abdallah Seif kupata scholarship kwenda Baghdad, Iraq mwaka 1968 kusoma zaidi dini...



Kijana Abdallah Seif mwaka 1968 alipokwenda Kijijini ashutumiwa kupotea kwa kuukumbatia u-Shia mojawapo ya madhehebu ya dini ya KiIslamu, wakati wengine wote ni Sunni. Lakini babu yake msomi wa dini madhehebu wa Sunni anayetambulika Lindi na Kilwa hakuwa anatoa shutma zozote alikuwa msikivu na kumtia moyo Abdallah Seif asome zaidi na ili kuifahamu dini vizuri zaidi.



Kilichomsukuma Sheikh Abdallah Seif kuvutiwa na u-Shia ni namna masheikh wa ki-Shia walivyokuwa wazi (tabligh) kukaribisha maswali tofauti na madhehebu mengine ya KiIslam ambapo kijana hakuruhusiwa kuhoji na pia kuuliza maswali ilikuwa inachukuliwa ni utovu wa nidhamu kwa waalimu au masheikh wake.



Safari ya Sheikh Abdallah Seif wenzie vijana wakiwemo kina Sheikh Isihaka Pingili kwenda Iraq kwa meli iliwachukua mwezi mzima kupitia bandari mbalimbali za Zanzibar, Tanga, Mogadishu, Bahrain na kuishia Basra nchini Iraq na kutua katika chuo cha Hawza mji wa Najaf Iraq



Ujio wao Basra, Iraq ulileta tafrani kwa mwenyeji wao Mpakistani mfanyabiashara mkubwa nchini Iraq enzi hizo na kupelekea Saadam Hussein kumshutumu mfanyabiashara huyo tajwa kuleta majasusi wa kiAfrika ikumbukwe ndiyo kwanza Saddam Hussein na chama chake cha Baath walikuwa wanajaribu kushika hatamu za kuongoza nchi baada ya mapinduzi nchini Iraq. Mpakistani huyo alinyongwa mwaka 1969 pamoja na wafadhili wengine kama kuna Bakri Sadr waliowezesha ujio wa vijana wa kiAfrika kuingia Iraq kwa dhumuni la kusoma dini.



Kutokana na hilo ikabidi Sheikh Abdallah Seif, Sheikh Isihaka Pingili na vijana wengine wa kiAfrika waondoke Iraq mwaka 1970 kwenda Lebanon kwenda kuendelea na azma yao ya kusoma dini.



Sheikh Abdallah Seif wakakaa Lebanon kuanzia mwaka 1970 mpaka 1978 ambapo mara nyingine masomo ya dini yakaingia changamoto baada ya vita baina ya Wapaletina waliokuwa kambi za ukimbizi Lebanon na waLebanon wenye nchi na kuzua vita vya wenyewe kwa wenyewe.



Mwaka 1978 Ikabidi Sheikh Abdallah Seif na wenzie wahamie nchi ya jirani ya Iran kwenda katika mji wa Qom city kuendelea na masomo yao ya dini. Iran ilikuwa imetulia nchi ya amani chini ya utawala wa mfalme (Shah) Mohammed Reza Pahlavi Historic Personalities of Iran: Mohammad Reza Shah Pahlavi miaka 7 waliakaa Iran wakiendelea kusomeshwa.



Wakati wa likizo Iran wengine wenda Ufaransa kuchuma zabibu mashambani au kufanya kazi sehemu za utalii wa ndani wa Iran au kuchukua mabusati ya kushona ya Iran yanayosifika Uarabuni kote kwenda kuyauza ktk nchi mbalimbali za Arabuni ndivyo mwanafunzi kama Sheikh Abdallah Seif na wenzie vijana walivyojiongezea fedha za kujikimu na kupeleka kiasi cha pesa nyumbani Tanzania.



Hatimaye mwaka 1980 baada ya ukisoma kwa miaka 11 nje ya Tanzania ,walitunikiwa shahada ya baccalauréat ya masomo ya dini na kurejea Tanzania. Kwa miaka hiyo 11 ughaibuni pia waliweza kusoma elimu ya secular kiwango cha sekondari kwa njia ya posta masomo ya nchi ya Uingereza kwa msaada mkubwa wa swahiba wa kiongozi wa kijeshi wa Nigeria Jenerali Yakubu Gowon. Swahiba huyo alikuwa mfanyabishara wa vituo vya mafuta na makazi yake Uingereza.



Mahojiano haya yanakuja kwa hisani kubwa ya Ammar Dachi yaliyemshawishi Mzee Abdallah Seif kufunguka historia ya mapito yake, ukoo , ilmu na utafiti wa mafuta 1955 na pia ujio wa madhehebu ya Shia nchini Tanzania


HISTORIA YA ABDALLAH SEIF (1939 -2020) Part - 2







Sheikh Alhaj Sheikh Abdallah Seif Linganaweka mzaliwa na mwenyeji wa kijiji cha Mnan’gole sehemu za Dimba mkoa Lindi Tanzania anaendelea kusimulia kazi kubwa aliyofanya ya kujitolea ya kueneza dini.



Sheikh Abdallah Seif anasisitiza umuhimu wa ilmu na elimu kwa wanazuoni wote wa KiIslamu.



Anasema ili sheikh awe mwanazuoni aliyekamilika kufundisha chuoni lazima kusoma ilmu ya dini kwa angalau miaka 15.



Anakumbuka alivyokuwa mjini Qom Iran akisoma chuoni alionana na wazee wa miaka 70 wakijiendeleza na kuwaambia wao vijana kuwa inahitajika miaka 35 ili kuielewa dini nje ndani kwa ufasaha. Wazee hao walicheka waliposikia vijana Sheikh Abdallah Seif, Sheikh Isihaka Pingili na vijana wengine toka Afrika wakisema wanataka kusoma dini kwa miaka 5 mpaka 10 tu ilihali wametoka Afrika na kuwaambia bila kupepesa macho kuwa ili wawe wabobevu wafikirie miaka angalau 15 ya ilmu ya dini ngazi ya chuo.



Hivyo akiwa amepikika kwa elimu tosha ya kidini baada ya kufanya kazi kwa takriban miaka 11 nchini Tanzania, mwaka 1990 sheikh Abdallah Seifu alikwenda Nampula jimbo la Cabo Delgado nchini Mozambique kufanya kazi ya dini.



Kisha sheikh Abdallah Seif alishuka mpaka mji mkuu wa Maputo Mozambique na alisaidia kufungua taasisi rasmi inayotambulika na serikali na kupewa leseni iliyosajiliwa Maputo Mozambique kwa ajili ya taasisi ya Shia Ithna-Asheri Muzdalifah . Sheikh Abdallah Seif anazungumza lugha za Kiswahili, Kiarabu, Kiingereza na Kireno.

Source : Asadiqmedia



RAMBIRAMBI NA WASIFU - Marhum Sheikh Abdallah Seif





Source : Asadiqmedia



​

 
APPROXIMATELY said:
mbona hatuzai manyani
Click to expand...
Kwanini Broilers wakitaga haupati kuku wa kienyeji au kuku wa kienyeji hawatoai broilers / layers

Ni kama hadith imechukua miaka milioni moja alafu wewe unataka upate na kuona mwanzo mpaka mwisho kwa sekunde....
 
KeyserSoze said:
Kwanini Broilers wakitaga haupati kuku wa kienyeji au kuku wa kienyeji hawatoai broilers / layers

Ni kama hadith imechukua miaka milioni moja alafu wewe unataka upate na kuona mwanzo mpaka mwisho kwa sekunde....
Click to expand...
kwahiyo kizazi hiki ni mabroiler
 
bagamoyo said:
Simulizi za wazee wetu : Waasisi wa madhehebu ya Ma- Shia nchini Tanzania
(NZIMA)-SIMULIZI YA MAREHEMU SHEIKH ABDALLAH SEIF (1939 -2020) - HISTORIA YETU part 1



Wenyeji wa Lindi jina Lao la asili ni Wakudewe kwa sasa almaaruf wanafahamika kama waMachinga wa pwani ya Lindi.

Babu yake Babu Abdallah Seif alikuwa mfalme Mlinganaweka AleiwaLunga mwenye watumwa baada ya kuwazidi wanyonge majirani kuja kuwatumikisha kujaza vyakula. Mfalme Alei(Ali)waLunga.. wa Lindi. Baada ya kuja Muingereza aliua ufalme na kubakiza uchifu. Sehemu za pwani ziliathirika kwanza kwa kupoteza ufalme mapema kabla ya watu wa bara.. Pwani wakabakia na usheikh na uchifu... usiokuwa na nguvu kama falme za asili za maeneo yao Lindi / Kilwa kabla ya kuja ukoloni...

​

HISTORIA YA ABDALLAH SEIF (1939 -2020) Part - 2

Mahojiano haya yanakuja kwa hisani kubwa ya Ammar Dachi yaliyemshawishi Mzee Abdallah Seif kufunguka historia ya mapito yake, ukoo , ilmu na utafiti wa mafuta 1955 na pia ujio wa madhehebu ya Shia nchini Tanzania
Source : Asadiqmedia
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uzii huu unamanufaa sana cheki tunapata story tunazozihitaji
 
APPROXIMATELY said:
hivi biblia ndo ilichochea tukatawaliwa
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Sidhani sababu biblia wakati inaletwa sisi tulikuwa hatujui kusoma wala kuandika. Tulikuwa tunajua mapokeo meaning verbal transmission. ukijua unamweleza mwenzio kwa kinywa kama tulivyokuwa tunasimuliwa ngano.
 
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